Speaking of the "abolition of the former commandment," which, however, according to the meaning of the corresponding Greek word...
Speaking of the "abolition of the former commandment," which, however, according to the meaning of the corresponding Greek word would more accurately be called a "renunciation," the author of the letter says that this happens because of its "weakness," exactly as the Greek text says. Judging by the context, the issue here is not that the commandment is bad as such, or that it is insufficient for solving the task set by God, but that it is not a perfect instrument for achieving the appointed goal: the Torah that functioned in pre-Christian times, as is evident, could not solve the task of the complete sanctification and transformation of a person. That is precisely why something greater was needed, something that could enter the world only with Christ. But this greater thing did not mechanically supplement the former Torah, nor did it mean its growth, similar to what one can speak of, for example, in the case of adding another story to a house, when the addition does not require changing or rebuilding the original structure. For the greater thing was nothing other than the Kingdom brought into the world by the Savior. It certainly includes all the fullness of sanctification available to a human being, compared with which every earlier sanctification was only partial and relative. But this fullness does not consist of parts; bringing sanctification to fullness means the complete transformation of human nature, a new quality and a new state of the human being, not a continuation of former purifying and sanctifying rituals. And this new quality, surpassing everything that had been given to humanity before, makes the former things spiritually no longer current. For in the Kingdom only fullness is possible, life in abundance, and nothing less.
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7:18 For there is implied in this new and everlasting priesthood, and in the new dispensation connected therewith, a disannulling of the preceding commandment - An abrogation of the Mosaic law. For the weakness and unprofitableness thereof - For its insufficiency either to justify or to sanctify.
7:19 For the law - Taken by itself, separate from the gospel. Made nothing perfect - Could not perfect its votaries, either in faith or love, in happiness or holiness.But the bringing in of a better hope - Of the gospel dispensation, which gives us a better ground of confidence, does. By which we draw nigh to God - Yea, so nigh as to be one spirit with him. And this is true perfection.
7:20 And - The greater solemnity wherewith he was made priest, farther proves the superior excellency of his priesthood.
7:21 The Lord sware and will not repent - Hence also it appears, that his is an unchangeable priesthood.
7:22 Of so much better a covenant - Unchangeable, eternal. Was Jesus made a surety - Or mediator. The word covenant frequently occurs in the remaining part of this epistle. The original word means either a covenant or a last will and testament. St. Paul takes it sometimes in the former, sometimes in the latter, sense; sometimes he includes both.
7:23 They were many priests - One after another.
7:24 He continueth for ever - In life and in his priesthood.That passeth not away - To any successor.
7:25 Wherefore he is able to save to the uttermost - From all the guilt, power, root, and consequence of sin.Them who come - By faith. To God through him - As their priest. Seeing he ever liveth to make intercession - That is, he ever lives and intercedes. He died once; he intercedes perpetually.